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periyAzhwAr thirumozhi >> Fourth Centum >> Fourth decad
avathArikai
thiruvAimozhip piLLai, in his svApadhESam, recalls the favourable activities of SrIvaishNavas, mentioned in the previous pAsuram.
kuRRam inRi guNam perukkik kurukkaLukku anukUlarAy
seRRam onRum ilAdha vaN kaiyinArgaL vAzh thirukkOttiyUr
thuRRi Ezh ulagu uNda thUmaNi vaNNan thannaith thozhAdhavar
peRRa thAyar vayiRRinaip peru nOy seyvAn piRandhArgaLE
Word-by-Word Meanings
kuRRam inRi – without any type of flaw
guNam – qualities such as control of internal senses, external senses etc
perukki – nurturing
gurukkaLukku – for respective AchArya
anukUlar Ay – being favourable
onRum – even a little bit
seRRam ilAdha – being without jealously
vaN kaiyinArgaL – those, who are with magnanimous hands
vAzh – in thirukkOttiyUr, where they live forever
Ezh ulagu – seven worlds
thuRRi – holding together, such that they would not be consumed by deluge
uNda – and consumed
thU – being without any fault
maNi vaNNan thannai – one, who has the form of a dark gemstone
thozhAdhavar – those, who do not bow down their heads and offer anjali with their hands
peRRa – giving birth to them
thAyar – mothers’
vayiRRinai – stomachs
peru nOy seyvAn – to create disease to a great extent
piRandhArgaL – have been born
Simple Translation
thirukkOttiyUr has people, who do not have flaws in them, who have qualities such as control over internal senses, external senses etc, nurturing them. They are favourable to their respective AchArya, without even a little bit of jealousy towards them. They are magnanimous with their hands, offering everything to others. In that divine abode, there are people, who do not worship, bow down their heads and offer anjali to emperumAn who had held together all the seven worlds, protecting them from being destroyed by deluge and who swallowed them. He has the divine form of a faultless, dark gemstone. Such people have been born to their mothers, in order to create diseases to the stomachs of their mothers, to a great extent.
vyAkhyAnam
kuRRam inRi – flaws are of two types – having faults and not having noble qualities. Of these, the term faults refers to carrying out activities which have been forbidden by vEdhams; the term not having noble qualities refers to not carrying out activities which are ordered by vEdhams. SAsthrams say “Do this”, ordering certain activities to be carried out and also say “Do not do this”, forbidding certain activities from being carried out. For those, who follow SAsthrams, the ones, which are ordered to be done, should be carried out and the ones, which are forbidden, should be avoided. If this is not followed, the person would become the subject of bhagavath nigraham (being reprimanded by emperumAn) since SAsthrams have been ordered by emperumAn, as mentioned in SrI vishNu purANam 31.6 “Sruthi: smruthi: mamaivAgyA” (vEdhams, and Sruthi and smruthi, which expound vEdhams, are my orders). Apart from not having these faults …
thiruvAimozhip piLLai says here that flaws are of two types – having faults and not having noble qualities. In other words, the nAvakAriyam mentioned in the earlier pAsuram. These faults and lack of noble qualities will vary, depending on the person’s state of engagement. Lack of noble qualities refers to not carrying out activities, which have been mentioned in SAsthrams for a person, and which have been ordered to be carried out by the AchAryan. In the same context, carrying out activities which have been forbidden by AchAryan, will be termed as faults. The acts forbidden by the AchAryan will be of four types – thyAjyam (those activities, which are to be given up); nishEdham (those activities which are obstructed); nishidhdham (those, which have been obstructed with reference to a specific material) and nindhitham (those, which have been reviled [looked down upon, by AchAryan]). thyAjyam refers to an activity, which is given up in a specific state [for example, when AchAryan says that senses should not be allowed to go as they like, carrying out this in line with his order in his presence, but is indulged in, in another situation [for example, when AchAryan is not present, indulging in worldly pursuits through the senses, instead of giving them up]. nishEdham is indulging in an activity, which has not been ordained in vEdhams, but carrying out because some people, who do not have taste in vEdhams and who have lower levels of knowledge, are carrying out such an activity, though this has been obstructed to, by AchAryan. nishidhdham is indulging in an activity with reference to a specific material, which has been stopped by AchAryan, but the fault of which would be overcome by having a bath [for example, eating of foodstuff such as onion or garlic is obstructed to by SAsthram and instructed to, by AchAryan too; eating that material is nishidhdham). nindhitham is an activity which has been reviled upon by vEdham as well as by AchAryan, for which atonement has to be carried out throughout one’s life [until the last breath; for example, desiring someone else’s spouse, with one’s full knowledge]. Is it possible to get a person, without such flaws in him? The flaws committed by a person, before he had taken refuge under an AchAryan, will be condoned by the AchAryan. After taking refuge under the AchAryan, the person will not indulge in such activities which have been forbidden. Due to the dormant taste in such activities which he had indulged in earlier, he may still think in his mind about those activities, but would not translate those into the faculties of speech or action [in other words, he would not speak about them or carry them out, with his senses]. Considering the societal norms, if he goes against such restrictions [and thinks about such forbidden activities, without indulging in them through the faculties of speech and action], when he thinks about his position as a prapannan [one who has surrendered to emperumAn], and that he is fully dependent on AchAryan, due to the forbearing nature of emperumAn, such flaw would disappear. It is pertinent to recall kUraththAzhwAn’s SrI vaikuNta sthavam “yath brahmakalpa …” (the effect of sin which we commit in a moment will take thousands of brahma kalpam [four chathuryugams, adding up to 172.8 lakh years, will make up one kalpam of brahmA, a measure of time] to remove) and nammAzhwAr’s thiruvAimozhi 1.3.8 “nALu ninRu adum…” (sins, which remain with us torturing us, accumulated by us knowingly and which will get destroyed when we surrender to emperumAn). There are also flaws which come about, without any cause, as mentioned in thiruvAimozhi 1.2.3 “nIr numadhu enRu ivai vEr mudhal mAyththu” (destroying the qualities of ahankAram [ego] and mamakAram [possessiveness], right down to the root level); this is the way to get rid of the qualities which are to be given up. Thus, without flaws and absence of noble qualities.
guNam perukki – nurturing noble qualities such as samam and dhamam [control over internal and external senses]. The basis for all the Athma guNams (basic qualities of AthmA, such as being totally dependent on emperumAn, carrying out servitude to him etc) are samam and dhamam. Only if a person has these qualities, would an AchAryan take him under his refuge, teach him esoteric manthrams such as thirumanthram etc. Thus, qualities such as samam, dhamam etc would sprout first, as mentioned in mahAbhAratham Santhi parvam 358.73 “jAyamAnam hi purusha:” (that jIvAthmA, who is showered with mercy by emperumAn, at the time of birth itself, develops the desire to reach mOksham). Subsequently, AchAryan would recognise such a person, take him under his refuge and nurture these qualities further, through his instructions. Since the development of these qualities happens due to AchAryan’s focus on his objectives, the verse guNam perukki is denoted as happening as adhikAri kruthyam [that which is carried out by the person who qualifies to receive the instruction from his AchAryan).
gurukkaLukku anukUlarAy – the term gurukkaL, in plural, denotes the reverence meant for the AchAryan. Alternatively, since the term anukUlar also refers to plural number, it could be considered that each disciple is favourable to his AchAryan. anukUlar is explained as – as mentioned in Apasthamba dharmasUthram “dhEvamivAchAryam upAsItha” (consider AchAryan as emperumAn), just as engaging with emperumAn, making AchAryan to be joyful through their [disciples’] servitude, which adds reverence to their service. It is only when one looks at AchAryan with the intellect of attaining AchAryan, considering him as the means to attain him and carrying out servitude, all of these being focused on AchAryan, that one has reverence for AchAryan. One should remain, as mentioned in kaNNinuN chiRuththAmbu 3 ”dhEvu maRRaRiyEn”(I do not know of any lord, other than my AchAryan). Being favourable to AchAryan refers to having all the identifications of a disciple, as mentioned in jayasamhithA – “SarIram vasu vigyAnam vAsa: karma gaNanasUn, kurvartham dhArayEthyasthu sasishyO nEtharasmrutha” (one, who considers his physical form, material, knowledge, residing place, qualities of action, life as his AchAryan, is considered as a disciple; others are not his disciples). Thus, one who has identifications as given above, in line with SAsthrams, is a disciple, who is favourably disposed towards his AchAryan.
thiruvAimozhip piLLai says here that there will be gurus [teachers, other than AchAryan] who would help us in performing certain tasks related to our lives in samsAram [all the functions undergone by a person from the time of birth to the time of death]. One should not indulge in unfavourable activities towards them too. This is essential with regard to getting rid of fear from insulting, to ensure that others do not follow our example, to uplift disciples and children etc. When the plurality in the word gurukkaL refers to nivarthaka AchAryas [those AchAryas, who instruct the esoteric manthrams to us at the time of surrendering and later too, and who instruct us to carry out our regular deeds, without considering them as means to attain emperumAn], we should revere them as svarUpAnurUpam [that this is in-line with our basic nature], mangaLAnurUpam [in-line with carrying out mangaLASAsanam to our AchAryan], ArOharUpam [reciting guruparamparai (the lineage of AchAryans), starting from our AchAryan and ending with emperumAn] and avarOharUpam [reciting guruparamparai, starting from emperumAn and ending with our AchAryan]. Will the term guru refer to AchAryan? adhyayana upanishadh says “AchAryO vEdhasampanna:” (AchAryan is well versed in vEdhams) and the same verse, says at the end “gururithyabhithIyathE” (thus, he is referred to as guru). Through paryAya Sabdham [different words, having the same meaning], both guru and AchAryan refer to the same entity. If, on the other hand, the term gurukkaL refers to a single entity [but referred to in the plural due to respect], then he should be considered as ujjIvanam [considered as being the means to attain him], prathipaththi [considered as the ultimate benefit after attaining him], kinchithkAram [carrying out kainkaryam, servitude, to him] and nithyArchanai [praising him, every day]. It is pertinent to recall ALavandhAr’s sthOthra rathnam SlOkam 2 “athraparathra chApi” [ALavandhAr tells emperumAn that he will hold on to his AchAryan, both here, in samsAram, and there, in SrI vaikuNtam], and as said in gyAna sAram 33 “ambudhaththaip pArththiruppAn aRRu” [looking for emperumAn when AchAryan is at arm’s distance is similar to a person, who disregards water in a container, which he is holding on the hand and looking at the sky for rain water to fall and quench his thirst] and “apporuL thEdith thirvAn aRRu” (there is no necessity to look for that supreme entity elsewhere; he could be seen in the form of AchAryan himself].
seRRam onRum ilAdha – The word seRRam refers to being jealous. In other words, being intolerant of others’ growth. onRum ilAdhadhu refers to not having any engagement with that. Even if all the qualities are attained, it is rare to have this quality of not having any engagement with AchAryan, with the quality of jealousy.
thiruvAimozhip piLLai says here that seRRam refers to jealousy, being intolerant of others’ growth; onRum ilAdha refers to considering others’ happiness as one’s own.
vaN kaiyinArgaL – having the quality of magnanimity. In other words, when offering to others, one will not look at the lowliness of the one who is receiving or the eminence of the one who is giving; this will apply to both worldly pursuits and to engagement with emperumAn.
thiruvAimozhip piLLai says here that this refers to one who does not recall whatever he had done in the past, but looks at what he could do now. After having carried out all the priyam and hitham [that which is liked by the person who is receiving the good deed and that which is good for him, even though the person may not like it], wondering as to what he had done for the others.
vAzh thirukkOttiyUr – living in this divine abode [thirukkOttiyUr} is eminence for them. It is pertinent to recall nAchchiyAr thirumozhi 11.5 “nallArgaLvAzhum naLir arangam” (SrIrangam is the divine abode inhabited by those who do not expect any benefit other than emperumAn himself) and nAchchiyAr thirumozhi 8.9 “vEngadaththaip padhiyAga vAzhvIrgAL” (those who are inhabiting thiruvEngadam, considering that as the dwelling place). In thirukkOttiyUr, where such persons inhabit…
thiruvAimozhip piLLai says here that this is sAdhyam [purushArtham (ultimate benefit) for those who live in thirukkOttiyUr]. emperumAn resides in thirukkOttiyUr, inhabited by those who are like these [as mentioned in all the verses above]
thuRRi Ezhu ulagu uNda – while keeping all the seven worlds, to protect them from being destroyed in the waters of deluge, instead of holding on to each at one time, gathering them all together, and swallowing them.
thiruvAimozhip piLLai says here that just as it has been mentioned in periya thirumozhi 7.1.2 “thuRRAga mun thuRRiya thol pugazhOn” (emperumAn who has eminence since ancient times, who had gathered all the worlds together), one, who held all the seven worlds together and swallowed them.
thUmaNi vaNNan thannai – this refers to the radiance which emperumAn had in his divine form after he had swallowed the worlds. The form of one, who has eaten all, would be very clear to all. One, who has the divine form which is like a faultless dark gemstone.
thiruvAimozhip piLLai says here that the form of one, who has eaten well, will show up for all. One, who has the divine form looking like a dark gemstone. Not worshipping such emperumAn, even when worshipping him would cause joy to AchAryan, as mentioned in kaNNinuN chiRuththAmbu “kariya kOlath thiruvurukkANban nAn” (I will worship the dark, divine form of emperumAn since that will please my AchAryan) …
thozhAdhavar – instead of losing out to such benefits carried out and worshiping emperumAn constantly, those who roam around without having any gratitude, without bowing their heads to emperumAn.
peRRa thAyar … – they have been born in order to harm the stomachs of the mothers who have given birth to them. It is only when the disciple becomes dependent totally on emperumAn that she[the mother] too could get uplifted, as mentioned in “jananIkruthArthA” (the mother, who gave birth to the child who becomes the devotee of emperumAn, is the one who gets the benefit); when it is not in this manner, since there is no benefit for her due to him, the pain undergone [by the mother] during the time of giving birth to such a jIvAthmA will remain forever.
thiruvAimozhip piLLai says here that the pain, which the mother undergoes at the time of giving birth to him, would appear insignificant compared to the pain which she gets when he, while being qualified to worship emperumAn, does not worship him. Whenever she looks at him, she would hit her stomach due to that pain. It is due to the pain, which comes on account of such people [who do not worship emperumAn] that AzhwAr says “peru nOy seydhAn piRandhArgaLE”. They will be considered as “mAjanishta” (considered as not having been born). peru nOy – incurable disease. For those who worship emperumAn, all the qualifications mentioned in this pAsuram are required.
We shall next consider the 3rd pAsuram of this thirumozhi.
adiyEn krishNa rAmAnuja dhAsan
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